Eph 1:7, 14, 4:30, Col 1:14, Heb 9:15, 11:35 | Barnes | STEP | Verse 7. In whom we have redemption . On the meaning of the word here rendered redemption-- (απολυτρωσις) -- . The word here, as there, denotes that deliverance from sin, and from the evil consequences of sin, which has been procured by the atonement made by the Lord Jesus Christ. This verse is one of the passages which prove conclusively that the apostle here does not refer to nations and to national privileges. Of what nation could it be said, that it had "redemption through the blood of Jesus, even the forgiveness of sins?" Through his blood . By means of the atonement which he has made. See this phrase fully explained in the . The forgiveness of sins . We obtain through his blood, or through the atonement he has made, the forgiveness of sins. We are not to suppose that this is all the benefit which we receive from his death, or that this is all that constitutes redemption. It is the main, and perhaps the most important thing. But we also obtain the hope of heaven, the influences of the Holy Spirit, grace to guide us and to support us in trial, peace in death, and perhaps many more benefits. Still forgiveness is so prominent and important, and the apostle has mentioned that as if it were all. According to the riches of his grace . According to his rich grace. See a similar phrase explained . The word riches , in the form in which it is used here, occurs also in several other places in this epistle, . It is what Paley ( Horae Paul ) calls "a cant phrase," and occurs often in the writings of Paul. See . It is not found in any of the other writings of the New Testament, except once, in a sense somewhat similar, in James, ( ,) "Hath not God chosen the poor of this world rich in faith"? and Dr. Paley from this fact has constructed an argument to prove that this epistle was written by Paul. It is peculiar to him, and marks his style in a manner which cannot be mistaken. An impostor or a forger of the epistle would not have thought of introducing it, and yet it is just such a phrase as would naturally be used by Paul. (c) "we have redemption" .

Ephesians 1:7

Verse 7. In whom we have redemption. On the meaning of the word here rendered redemption-- (απολυτρωσις) -- Rom 3:24. The word here, as there, denotes that deliverance from sin, and from the evil consequences of sin, which has been procured by the atonement made by the Lord Jesus Christ. This verse is one of the passages which prove conclusively that the apostle here does not refer to nations and to national privileges. Of what nation could it be said, that it had "redemption through the blood of Jesus, even the forgiveness of sins?"

Through his blood. By means of the atonement which he has made. See this phrase fully explained in the Rom 3:25.

The forgiveness of sins. We obtain through his blood, or through the atonement he has made, the forgiveness of sins. We are not to suppose that this is all the benefit which we receive from his death, or that this is all that constitutes redemption. It is the main, and perhaps the most important thing. But we also obtain the hope of heaven, the influences of the Holy Spirit, grace to guide us and to support us in trial, peace in death, and perhaps many more benefits. Still forgiveness is so prominent and important, and the apostle has mentioned that as if it were all.

According to the riches of his grace. According to his rich grace. See a similar phrase explained Rom 2:4. The word riches, in the form in which it is used here, occurs also in several other places in this epistle, Eph 1:18, 2:7, 3:8,16. It is what Paley (Horae Paul) calls "a cant phrase," and occurs often in the writings of Paul. See Rom 2:4, 9:23, 11:12,33, Php 4:19, Col 1:27, 2:2. It is not found in any of the other writings of the New Testament, except once, in a sense somewhat similar, in James, (Jas 2:5,) "Hath not God chosen the poor of this world rich in faith"? and Dr. Paley from this fact has constructed an argument to prove that this epistle was written by Paul. It is peculiar to him, and marks his style in a manner which cannot be mistaken. An impostor or a forger of the epistle would not have thought of introducing it, and yet it is just such a phrase as would naturally be used by Paul.

Ephesians 1:14

Verse 14. Which is the earnest of our inheritance. On the meaning of the, 2Cor 1:22.

Until the redemption. Rom 8:23. The meaning here is, we have the Holy Spirit as the pledge that that shall be ours, and the Holy Spirit will be imparted to us until we enter on that inheritance.

Of the purchased possession. Heaven, purchased for us by the death of the Redeemer. The word here used--περιποιησις--occurs in the following places in the New Testament: 1Thes 5:9, rendered "to obtain salvation;" 2Thes 2:14 to the obtaining of the glory of the Lord;" Heb 10:39, "to the saving of the soul;" 1Pet 2:9, "a peculiar people;" literally, a people of acquirement to himself; and in the passage before us. It properly means, an acquisition, an obtaining, a laying up. Here it means, the complete deliverance from sin, and the eternal salvation acquired for us by Christ. The influence of the Holy Spirit, renewing and sanctifying us, comforting us in trials, and sustaining us in afflictions, is the pledge that the redemption is yet to be wholly ours.

Unto the praise of his glory. See Eph 1:6

(c) "of our inheritance" 2Cor 5:5 (a) "of the purchased" Rom 8:23 (b) "possession" Acts 20:28 (c) "of his glory" Eph 1:6,12

Ephesians 4:30

Verse 30. And grieve not the holy Spirit of God. This is addressed to Christians, and it proves that it is possible for them to grieve the Holy Spirit. The word here used--λυπειτε, means, properly, to afflict with sorrow; to make sad or sorrowful. It is rendered, to make sorry, or sorrowful, Mt 14:9, 17:23, 18:31, 19:22, 26:22,37 Mk 14:19, Jn 16:20, 2Cor 2:2, 6:10, 7:8,9,11, 1Thes 4:13. It is rendered grieved, Mk 10:22, Jn 21:17, Rom 14:15, 2Cor 2:4,5, Eph 4:30; and once, "in heaviness," 1Pet 1:6. The verb does not elsewhere occur in the New Testament. The common meaning is, to treat others so as to cause grief. We are not to suppose that the Holy Spirit literally endures grief, or pain, at the conduct of men. The language is such as is fitted to describe what men endure, and is applied to him to denote that kind of conduct which is fitted to cause grief; and the meaning here is, "do not pursue such a course as is fitted, in its own nature, to pain the benevolent heart of a holy being. Do not act towards the Holy Spirit in a manner which would produce pain in the bosom of a friend who loves you. There is a course of conduct which will drive that Spirit from the mind as if he were grieved and pained--as a course of ingratitude and sin would pain the heart of an earthly friend, and cause him to leave you." If asked what that conduct is, we may reply,

(1.) Open and gross sins. They are particularly referred to here; and the meaning of Paul is, that theft, falsehood, anger, and kindred vices, would grieve the Holy Spirit, and cause him to depart.

(2.) Anger, in all its forms. Nothing is more fitted to drive away all serious and tender impressions from the mind than the indulgence of anger.

(3.) Licentious thoughts and desires. The Spirit of God is pure, and he dwells not in a soul that is filled with corrupt imaginings.

(4.) Ingratitude. We feel ingratitude more than almost anything else; and why should we suppose that the Holy Spirit would not feel it also?

(5.) Neglect. The Spirit of God is grieved by that. Often he prompts us to pray; he disposes the mind to seriousness, to the perusal of the Bible, to tenderness and penitence. We neglect those favoured moments of our piety, and lose those happy seasons for becoming like God.

(6.) Resistance. Christians often resist the Holy Ghost. He would lead them to be dead to the world; yet they drive on their plans of gain. He would teach them the folly of fashion and vanity; yet they deck themselves in the gayest apparel. He would keep them from the splendid party, the theatre, and the ballroom; yet they go there. All that is needful for a Christian to do, in order to be eminent in piety, is to yield to the gentle influences which would draw him to prayer and to heaven.

Whereby ye are sealed. 2Cor 1:22.

Unto the day of redemption. Eph 1:14.

(a) "grieve not" Isa 63:10 (b) "unto the day" Eph 1:13,14

Colossians 1:14

Verse 14. In whom we have redemption. Eph 1:7. The passage here proves that we obtain forgiveness of sins through the blood of Christ; but it does not prove that this is all that we obtain through that blood.

(b) "In whom" Eph 1:7

Hebrews 9:15

Verse 15. And for this cause. With this view; that is, to make an effectual atonement for sin, and to provide a way by which the troubled conscience may have peace.

He is the Mediator. Gal 3:19,20. He is the Mediator between God and man in respect to that new covenant which he has made, or the new dispensation by which men are to be saved. He stands between God and man--the parties at variance--and undertakes the work of mediation and reconciliation.

Of the new testament. Not testament--for a testament, or will, needs no mediator; but of the new covenant, or the new arrangement or disposition of things under which he proposes to pardon and save the guilty. Heb 9:16,17.

That by means of death. His own death as a sacrifice for sin. The old covenant or arrangement also contemplated death but it was the death of an animal. The purposes of this were to be effected by the death of the Mediator himself; or this covenant was to be ratified in his blood.

For the redemption of the transgressions that were under the first testament. The covenant or arrangement under Moses. The general idea here is, that these were offences for which no expiation could be made by the sacrifices under that dispensation, or from which the blood then shed could not redeem. This general idea may include two particulars.

(1.) That they who had committed transgressions under that covenant, and who could not be fully pardoned by the imperfect sacrifices then made, would receive a full forgiveness of all their sins in the great day of account through the blood of Christ. Though the blood of bulls and goats could not expiate, yet they offered that blood in faith; they relied on the promised mercy of God; they looked forward to a perfect sacrifice; and now the blood of the great atonement, offered as a full expiation for all their sins, would be the ground of their acquittal in the last day.

(2.) That the blood of Christ would now avail for the remission of all those sins which could not be expiated by the sacrifices offered under the law. It not only contemplated the remission of all the offences committed by the truly pious under that law, but would now avail to put away sin entirely. No sacrifice which men could offer would avail, but the blood of Christ would remove all that guilt.

That they which are called. Alike under the old covenant and the new.

Might receive the promise of eternal inheritance. That is, the fulfilment of the promise; or that they might be made partakers of eternal blessings. That blood is effectual alike to save those under the ancient covenant and the new--so that they will be saved in the same manner, and unite in the same song of redeeming love.

Hebrews 11:35

Verse 35. Women received their dead raised to life again. As in the case of the woman of Zarephath, whose child was restored to life by Elijah, 1Kgs 17:19-22; and of the son of the Shunammite woman, whose child was restored to life by Elisha, 2Kgs 4:18-37.

And others were tortured. The word which is here used τυμπανιζω to tympanize, refers to a form of severe torture which was sometimes practised. It is derived from τυμπανον--tympanum --a drum, tabret, timbrel; and the instrument was probably so called from resembling the drum or the timbrel. This instrument consisted in the East of a thin wooden rim covered over with skin, as a tambourine is with us. See it described in the Isa 5:12. The engine of torture here referred to probably resembled the drum in form, on which the body of a criminal was bent so as to give greater severity to the wounds which were inflicted by scourging. The lash would cut deeper when the body was so extended, and the open gashes exposed to the air would increase the torture. See 2 Mac. vi. 19--29. The punishment here referred to seems to have consisted of two things--the stretching upon the instrument, and the scourging. See Robinson's Lex., and Stuart, in loc. Bloomfield, however, supposes that the mode of the torture can be best learned from the original meaning of the word τυμπανον --tympanum--as meaning

(1.) a beating-stick, and

(2.) a beating-post, which was in the form of a T, thus suggesting the posture of the sufferer. This beating, says he, was sometimes administered with sticks or rods; and sometimes with leather thongs inclosing pieces of lead. The former account, however, better agrees with the usual meaning of the word.

Not accepting deliverance. When it was offered them; that is, on condition that they would renounce their opinions, or do what was required of them. This is the very nature of the spirit of martyrdom.

That they might obtain a better resurrection. That is, when they were subjected to this kind of torture they were looked upon as certainly dead. To have accepted deliverance than, would have been a kind of restoration to life or a species of resurrection. But they refused this, and looked forward to a more honourable and glorious restoration to life; a resurrection, therefore, which would be better than this. It would be in itself more noble and honourable, and would be permanent, and therefore better. No particular instance of this kind is mentioned in the Old Testament; but, amidst the multitude of cases of persecution to which good men were subjected, there is no improbability in supposing that this may have occurred. The case of Eleazer, recorded in 2 Mac. Vi., so strongly resembles what the apostle says here, that it is very possible he may have had it in his eye. The passage before us proves that the doctrine of the resurrection was understood and believed before the coming of the Saviour, and that it was one of the doctrines which sustained and animated those who were called to suffer on account of their religion. In the prospect of death under the infliction of torture on account of religion, or under the pain produced by disease, nothing will better enable us to bear up under the suffering than the expectation that the body will be restored to immortal rigour, and raised to a mode of life where it will be no longer susceptible of pain. To be raised up to that life is a "better resurrection" than to be saved from death when persecuted, or to be raised up from a bed of pain.

(e) "received" 1Kgs 17:22 (f) "deliverance" Acts 4:19